KJV: If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed:
YLT: if any one doth come unto you, and this teaching doth not bear, receive him not into the house, and say not to him, 'Hail!'
Darby: If any one come to you and bring not this doctrine, do not receive him into the house, and greet him not;
ASV: If any one cometh unto you, and bringeth not this teaching, receive him not into your house, and give him no greeting:
| τις | anyone |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| ἔρχεται | comes |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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| ταύτην | this |
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Parse: Demonstrative Pronoun, Accusative Feminine Singular Root: οὗτος Sense: this. |
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| τὴν | - |
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Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| διδαχὴν | teaching |
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Parse: Noun, Accusative Feminine Singular Root: διδαχή Sense: teaching. |
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| φέρει | does bring |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: φέρω Sense: to carry. |
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| λαμβάνετε | receive |
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Parse: Verb, Present Imperative Active, 2nd Person Plural Root: λαμβάνω Sense: to take. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| οἰκίαν | [the] house |
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Parse: Noun, Accusative Feminine Singular Root: οἰκία Sense: a house. |
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| χαίρειν | to rejoice |
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Parse: Verb, Present Infinitive Active Root: χαίρω Sense: to rejoice, be glad. |
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| λέγετε | tell |
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Parse: Verb, Present Imperative Active, 2nd Person Plural Root: λέγω Sense: to say, to speak. |
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Greek Commentary for 2 John 1:10
Condition of first class with ει ei and two present indicatives (ερχεται περει erchetaiταυτην την διδαχην pherei). [source]
This teaching of Christ of 2 John 1:9, which is the standard by which to test Gnostic deceivers (2 John 1:7). John does not refer to entertaining strangers (Hebrews 13:2; 1 Timothy 5:10), but to the deceiving propagandists who were carrying dissension and danger with them.Receive him not (μη mē lambanete auton). Present active imperative with λαμβανω mē For εις οικιαν lambanō in this sense see John 1:12; John 6:21; John 13:20.Into your house Definite without the article like our at home, to town.Give him no greeting (χαιρειν chairein autōi mē legete). “Say not farewell to him.” Apparently λεγετε chairein here (present active infinitive, object of μη legete present active imperative with negative χαιρειν mē) is used of farewell as in 2 Corinthians 13:11, though usually in the N.T. (Acts 15:23; Acts 23:26; James 1:1) of the salutation. But here the point turns on the stranger bringing into the house (or trying to do so) his heretical and harmful teaching which seems to be after the salutation is over. The usual greeting to a house is given in Luke 10:5. On the other hand, if chairein means greeting, not farewell, here, it can very well be understood of the peril of allowing these Gnostic propagandists to spread their pernicious teachings (cf. Mormons or Bolshevists) in home and church (usually meeting in the home). This is assuming that the men were known and not mere strangers. [source]
Present active imperative with λαμβανω mē For εις οικιαν lambanō in this sense see John 1:12; John 6:21; John 13:20. [source]
Definite without the article like our at home, to town.Give him no greeting (χαιρειν chairein autōi mē legete). “Say not farewell to him.” Apparently λεγετε chairein here (present active infinitive, object of μη legete present active imperative with negative χαιρειν mē) is used of farewell as in 2 Corinthians 13:11, though usually in the N.T. (Acts 15:23; Acts 23:26; James 1:1) of the salutation. But here the point turns on the stranger bringing into the house (or trying to do so) his heretical and harmful teaching which seems to be after the salutation is over. The usual greeting to a house is given in Luke 10:5. On the other hand, if chairein means greeting, not farewell, here, it can very well be understood of the peril of allowing these Gnostic propagandists to spread their pernicious teachings (cf. Mormons or Bolshevists) in home and church (usually meeting in the home). This is assuming that the men were known and not mere strangers. [source]
“Say not farewell to him.” Apparently λεγετε chairein here (present active infinitive, object of μη legete present active imperative with negative χαιρειν mē) is used of farewell as in 2 Corinthians 13:11, though usually in the N.T. (Acts 15:23; Acts 23:26; James 1:1) of the salutation. But here the point turns on the stranger bringing into the house (or trying to do so) his heretical and harmful teaching which seems to be after the salutation is over. The usual greeting to a house is given in Luke 10:5. On the other hand, if chairein means greeting, not farewell, here, it can very well be understood of the peril of allowing these Gnostic propagandists to spread their pernicious teachings (cf. Mormons or Bolshevists) in home and church (usually meeting in the home). This is assuming that the men were known and not mere strangers. [source]
Better, Rev., if anyone cometh. The indicative mood assumes the fact: if anyone comes, as there are those that come. Cometh is used in an official sense as of a teacher. See on 1 John 3:5. [source]
For the use of the verb see John 18:29; Acts 25:18; 2 Peter 2:11; 2 Peter 1:17, 2 Peter 1:18; 1 Peter 1:13. [source]
Lit., and say not unto him “greeting! ” Χαίρειν rejoicehail, was the customary form of salutation. It was also used in bidding farewell; but in the New Testament always of greeting (Acts 15:23; Acts 23:26; James 1:1). “Now whoever cometh and teacheth you all these things, before spoken, receive him; but if the teacher himself turn aside and teach another teaching, so as to overthrow this, do not hear him” (“Teaching of the Twelve Apostles,” ch. xi. See on Matthew 10:10). [source]
Reverse Greek Commentary Search for 2 John 1:10
Bond-servant or slave as Paul (Romans 1:1; Philemon 1:1; Titus 1:1).Of the Lord Jesus Christ (κυριου Ιησου Χριστου kuriou Iēsou Christou). Here on a par with God (τεου theou) and calls himself not αδελπος adelphos (brother) of Jesus, but δουλος doulos The three terms here as in James 2:1 have their full significance: Jesus is the Messiah and Lord. James is not an Ebionite. He accepts the deity of Jesus his brother, difficult as it was for him to do so. The word κυριος kurios is frequent in the lxx for Elohim and Jahweh as the Romans applied it to the emperor in their emperor worship. See 1 Corinthians 12:3 for Κυριος Ιησους Kurios Iēsous and Philemon 2:11 for Κυριος Ιησους Χριστος Kurios Iēsous Christos the twelve tribes (ταις δωδεκα πυλαις tais dōdeka phulais). Dative case. The expression means “Israel in its fulness and completeness” (Hort), regarded as a unity (Acts 26:7) with no conception of any “lost” tribes.Which are of the Dispersion “Those in the Dispersion” (repeated article). The term appears in Deuteronomy 28:25 (lxx) and comes from διασπειρω diaspeirō to scatter (sow) abroad. In its literal sense we have it in John 7:34, but here and in 1 Peter 1:1 Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (Koiné, lxx), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural Koiné but in the Hebraic tone.Greeting (χαιρειν chairein). Absolute infinitive (present active of χαιρω chairō) as in Acts 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε chairein legete in 2 John 1:10, 2 John 1:11. [source]
“Those in the Dispersion” (repeated article). The term appears in Deuteronomy 28:25 (lxx) and comes from διασπειρω diaspeirō to scatter (sow) abroad. In its literal sense we have it in John 7:34, but here and in 1 Peter 1:1 Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (Koiné, lxx), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural Koiné but in the Hebraic tone.Greeting (χαιρειν chairein). Absolute infinitive (present active of χαιρω chairō) as in Acts 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε chairein legete in 2 John 1:10, 2 John 1:11. [source]
Absolute infinitive (present active of χαιρω chairō) as in Acts 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε chairein legete in 2 John 1:10, 2 John 1:11. [source]
Indefinite relative with modal εαν ean (= αν an) and the first aorist middle subjunctive of εργαζομαι ergazomai See Colossians 3:23 for both ποιεω poieō and εργαζομαι ergazomai in the same sentence.And strangers withal (και τουτο χενους kai touto xenous). “And that too” (accusative of general reference as in 1 Corinthians 6:6; Philemon 1:28; Ephesians 2:8). This praise of hospitality (Romans 12:13; 1 Peter 4:9; 1 Timothy 3:2; 1 Timothy 5:10; Titus 1:8; Hebrews 13:2) shows that in 2 John 1:10 John has a peculiar case in mind. [source]
“And that too” (accusative of general reference as in 1 Corinthians 6:6; Philemon 1:28; Ephesians 2:8). This praise of hospitality (Romans 12:13; 1 Peter 4:9; 1 Timothy 3:2; 1 Timothy 5:10; Titus 1:8; Hebrews 13:2) shows that in 2 John 1:10 John has a peculiar case in mind. [source]